Kalanimoku | Page 6 | Images of Old Hawaiʻi

May 6, 2017 by Peter T Young Leave a Comment

Entourage

On November 27, 1823, L’Aigle, an English whaling ship under the command of Captain Valentine Starbuck, on which Kamehameha II (Liholiho), Kamāmalu, and their entourage traveled to England to gain firsthand experience in European ways.

The king and his chiefs agreed that Liholiho needed a competent interpreter to travel with him, and they asked Starbuck to permit the Englishman William Ellis and his family to join the royal suite. Starbuck adamantly and persistently refused. Frenchman John Rives went as interpreter.

Liholiho’s chosen party were Governor Boki and his wife, Liliha, Kapihe, Chief Kekuanaoa, steward Manuia, Naukana (Noukana), Kauluhaimalama, servant Na‘aiweuweu, and James Kanehoa Young. (Corley)

Boki was the son of Kekuamanoha, a chief of Maui (but it was rumored that he was the son of Kahekili II.) His original name was Kamaʻuleʻule; his nickname came from a variation on Boss, the name of the favorite dog of Kamehameha I.

His older brother, Kalanimōkū, was prime minister and formerly Kamehameha’s most influential advisor. His aunt was the powerful Kaʻahumanu, queen regent and Kamehameha’s favorite wife.

King Kamehameha II appointed Boki as governor of Oʻahu and chief of the Waiʻanae district. John Dominis Holt III said Boki was “a man of great charisma who left his mark everywhere he went.”

Boki married Chiefess Kuini Liliha; Liliha was the daughter of Kalaniulumoku II (some say Koakanu was her father) and Loeau, who were themselves full blooded brother and sister (children of Kalaniulumoku I and his own mother the venerable kapu chiefess Kalanikuiokikilo.)

This makes Liliha a niaupio child, a chiefess of the highest possible princely rank in the system of Hawaiian chiefs. She was hānai (adopted) daughter of Ulumāheihei (Hoapili). (Kekoolani)

Ulumāheihei’s father, High Chief Kameʻeiamoku, was one of the “royal twins” who helped Kamehameha I come to power – the twins are on the Islands’ coat of arms – Kameʻeiamoku is on the right (bearing a kahili,) his brother, Kamanawa is on the left, holding a spear.

Kapihe (Naihekukui) “was very intelligent, had an excellent memory, and spoke English tolerably. He was remarkably skillful in the game of draughts (Kōnane,) which he played with uniform success.” (Byron)

He was son of the chief Hanakāhi and also known as Jack the Pilot or Captain Jack. He had been the pilot for the Russian explorer Golovnin in 1818 and piloted Freycinet from Kailua Bay to Kawaihae in August 1819. (Birkett) Lord Byron referred to him as ‘Admiral.’

Kekūanāoʻa’s name (literally, the standing projections) is said to refer to ships’ masts seen in the harbor when Kekūanāoʻa was born. (Pukui) (Some claim Kekūanāoʻa to be the son of Ki‘ilaweau, the grandson of Alapaʻi, King of Hawai‘i, and the Chiefess Kaho‘owaha of Moana. (Kapi‘ikauinamoku))

“As a young man he was a favorite and attendant of the declining years of Kamehameha I. With Liholiho he was a punahele, or intimate attendant and friend, and in that capacity accompanied the Royal party to England”.

Kekūanāoʻa married Pauahi, formerly a wife of Liholiho. They had a daughter, Princess Ruth Keʻelikōlani. In 1827, Kīnaʻu, daughter of Kamehameha, became Kekūanāoʻa’s wife. Kīnaʻu and Kekūanāoʻa had five children: Prince David Kamehameha (who died as a child;) Prince Moses Kekūāiwa (who died in 1848;) Prince Lot Kapuāiwa (Kamehameha V); Prince Alexander Liholiho (Kamehamhea IV) and Princess Victoria Kamāmalu.

Boki’s younger cousin, Manuia, was in command of Fort Kekuanohu, of the fortified hill of Punchbowl and the harbor of Kou, and Boki made him Chief Marshall with power over life and death. He an Boki later set up grog shops at Honolulu.

Naukana (Noukana) was son of Kamanawa (one of the twins on the Islands’ coat of arms – and one of Kamehameha’s four Kona Uncles who helped him rise to control all of the Islands.)

Kauluhaimalama was son of Kekūhaupiʻo. Hawai‘i Island ruling chief Kalaniʻōpuʻu instructed Kekūhaupiʻo to teach Kamehameha the ancient martial arts of the land. Kekūhaupiʻo was determined to give all his knowledge to his chiefly pupil, and he indeed did so. This brought about the firm bond between Kekūhaupiʻo and the young Kamehameha.

Kekūhaupiʻo is arguably the one man most closely connected to Kamehameha I during Kamehameha’s formative years, while he developed his skills as a warrior, and through the early period of Kamehameha’s conquests.

“Kanehoa Young, the second son of John Young, was about the same age as Liholiho, had traveled widely throughout the world, and spoke English.” (Corley)

John Young, a boatswain on the British fur trading vessel, Eleanora, was stranded on the Island of Hawai‘i in 1790. Kamehameha brought Young to Kawaihae, where he was building the massive temple, Pu’ukoholā Heiau.

For the next several years, John Young, and another British sailor, Isaac Davis, went on to assist Kamehameha in his unification of the Hawaiian Islands.

Because of his knowledge of European warfare, Young is said to have trained Kamehameha and his men in the use of muskets and cannons. In addition, both Young and Davis fought alongside Kamehameha in his many battles.

With these powerful new weapons and associated war strategy, Kamehameha eventually brought all of the Hawaiian Islands under his rule.

In London, Liholiho and Kamāmalu became ill. It is believed they probably contracted the measles on their visit to the Royal Military Asylum (now the Duke of York’s Royal Military School.) Virtually the entire royal party developed measles within weeks of arrival, 7 to 10 days after visiting the Royal Military Asylum housing hundreds of soldiers’ children.

Kamāmalu (aged 22) died on July 8, 1824. The grief-stricken Kamehameha II (age 27) died six days later, on July 14, 1824. Prior to his death he asked to return and be buried in Hawai‘i.

Kapihe was the only one of the followers who had suffered from the disorder in a degree at all equal to the king and queen. Boki and Kekūanāoʻa rapidly recovered; and Kapihe soon grew better.

Shortly thereafter, the British Government dispatched HMS Blonde to convey the bodies of Liholiho and Kamāmalu back to Hawaii, along with the entourage. The Captain of the Blonde, a newly commissioned 46-gun frigate, was Lord Byron (a cousin of the poet.) The Blonde arrived back in Honolulu on May 6, 1825.

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March 31, 2017 by Peter T Young 2 Comments

First Days

“On the 31st of March (1820,) a considerable number of the natives came off to our vessel, from the shores of Kohala, to dispose of their little articles of barter, and to look at the strangers. Their maneuvres in their canoes, some being propelled by short paddles, and some by small sails, attracted the attention of our little group, and for a moment, gratified curiosity …”

“On the 1st of April, as we were abreast of Kawaihae, Kalanimōku and his wives, and Kalākua (subsequently Hoapiliwahine) and her sister Nāmāhāna (sometimes Opi‘ia), two of the widows of the late king, came oft to us with their loquacious attendants, in their double canoe. It was propelled with spirit, by eighteen or twenty athletic men.”

“Having over their heads a huge Chinese umbrella, and the nodding kahilis or plumed rods of the nobility, they made a novel and imposing appearance as they drew near our becalmed Mission Barque, while we fixed on them, and their movements, our scrutinizing gaze.”

“As they were welcomed on board, the felicitous native compliment, aloha (good-will, peace, affection), with shaking hands, passed between them, and each member of the mission family, Captain Blanchard and others.”

“Their tall, portly, ponderous appearance seemed to indicate a different race from those who had visited the vessel before, or a decided superiority of the nobility over the peasantry.”

“Kalanimōku was distinguished from almost the whole nation, by being decently clad. His dress, put on for the occasion, consisted of a white dimity roundabout, a black silk vest, yellow Nankeen pants, shoes, and white cotton hose, plaid cravat, and fur hat. … Kalanimōku was much attracted by the kamali‘i keokeo (white children], and all were struck with the first appearance of CIvilized women.”

“Happy in so early and pleasant an introduction to personages of so much influence, we were assiduous in our efforts to impress them favorably, making them acquainted with our business, and our wish to reside in the country. But, notwithstanding our solicitude to obtain Kalanimōku’s assent at once, he referred us to the king.”

“As a token of friendship and confidence, he presented us a curiously wrought spear, a signal, we hoped, that their weapons of war were soon to be converted into implements of husbandry, and their warriors enlisted as soldiers of the Lord Jesus Christ.”

“Near sunset, our distinguished guests took leave and returned to the shore on their state vehicle-their double canoe, seated on a light narrow scaffolding which rested on the semi-elliptical timbers by which two large parallel canoes, each neatly carved from a tree, are yoked together, five or six feet apart.”

“Their large canoes are two to three feet in depth, and thirty to fifty in length. The thin sides are raised by the addition of a nicely fitted waist-board. Additional pieces of thin wood, ingeniously carved, are attached at the ends, covering a few feet as a deck turning up some fifteen inches at the extremity, and giving the appearance of greater finish, beauty and utility.”

“The favored passengers on a Hawaiian double canoe sit three or four feet above the surface of the water, while the rowers sit on thwarts in the canoe with their feet below the surface and their faces forward. The steersmen sit in the stern. Their paddles have a round handle from three to four feet long, and a thin blade from twelve to eighteen inches long and eight to twelve wide, and are grasped by one hand at the extreme end, and by the other, near the blade, and are used by main strength.”

“The chiefs, on this occasion, were rowed off with spirit by nine or ten athletic men in each of the coupled canoes, making regular, rapid and effective strokes, all on one side for a while, then, changing at a signal in exact time, all on the other.”

“Each raising his head erect, and lifting one hand high to throw the paddle blade forward beside the canoe, the rowers, dipping their blades, and bowing simultaneously and earnestly, swept their paddles back with naked muscular arms, making the brine boil, and giving great speed to their novel and serviceable sea-craft.”

“Then, ere the excitement of the chiefs’ visit was over, Mr. Thurston and his yoke-fellow ascended the shrouds, and, standing upon the main-top (the mission family, captain and crew being on deck), as we gently floated along on the smooth silent sea, under the lee of Hawaii’s dark shores, sang a favorite song of Zion (Melton Mowbray), which they had sung at their ordination at Goshen, and with the Park Church choir, at Boston, on the day of embarkation.”

“The next morning, our brig being in Kawaihae bay, I made my first visit on shore, landed on the beach near where Keoua and his companions had been murdered, and called on Kalanimoku at his thatched hut or cottage in that small uninviting village.”

“With him, I visited Puukohola, the large heathen temple at that place, a monument of folly, superstition and madness, which the Idolatrous conqueror and his murderous priests had consecrated with human blood to the senseless deities of Pagan Hawaii.”

“Built on a rough hill, a little way from the shore of the bay, it occupied an area about 240 feet in length, and 120 in breadth, and appeared as much like a fort as a church. On the ends and inland side of the parallelogram, the walls, of loose black stone or fragments of lava, were 15 feet high, 10 feet thick at the bottom, and 5 at the top.”

“This monument of idolatry, I surveyed with mingled emotions of grief, horror, pity, regret, gratitude, and hope; of grief and horror at the enormities which men and devils had perpetrated there before high heaven …”

“…of pity and regret that the victims and many of the builders and worshippers, had gone to their account without the knowledge of the Gospel, which ought to have been conveyed to them; of gratitude, that this strong-hold of Satan had been demolished and the spell around it broken …”

“… and of hope, that soon temples to the living God would take the place of these altars of heathen abomination.”

“After this brief survey of this part of the field, Kalanimōku, his wives, and two of the widows of Kamehameha, embarked with us and as we together proceeded toward Kailua, the residence of the king, we engaged In public worship, and dwelt with pleasure on the glorious theme …”

“… the design of the Messiah to establish his universal reign, and to bring the isles to submit to him, and rejoice in his grace, as indicated by the language of the Prophet Isaiah, ‘He shall not fail nor be discouraged till he have set judgment in the earth, and the isles shall wait for his law.’”

“Kalākua, a widow of Kamehameha, having little sympathy with the Evangelical prophet, and shrewdly aiming to see what the white women could do for her temporal benefit, asked them to make a gown for her in fashion like their own.”

“Putting her off till the Sabbath was over, apprising her that unnecessary labor was on that day prohibited to all by the great Jehovah whom we worshipped, they cheerfully plied scissors and needle the next day, and soon fitted out the rude giantess with a white cambric dress.”

“Thus, feeble, voyage-worn, having been long without fresh provisions, and withering under a tropical sun as they crossed the equatorial regions the second time, they began before we cast anchor, to secure favor by kindness and demonstration of their ability and readiness to make themselves useful.”

“As we coasted slowly along southward, we had a grand view of Hualalai, the volcanic mountain that rises some eight or nine thousand feet, near the western side of Hawaii, with Its terminal crater, its forests, and apparently recent streams of lava. “

“Becalmed in sight of the king’s residence, we were once more allowed on the morrow to unite with thousands of our friends whose sympathies and supplications had followed us, in observing the monthly concert of prayer for the conversion of the world …”

“… mingling thanksgiving for our safe and opportune arrival, with petItions that an abundant entrance among these Gentiles might be ministered to us, and that our service for them might be soon and joyfully accepted.”

“On the morning of the 4th of April, 163 days from Boston, we came to anchor, abreast of the village of Kailua.” (Hiram Bingham)

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November 20, 2016 by Peter T Young 3 Comments

Was Christianity Forced or Sought?

To help answer the question posed in the title, we look at portions of letters written during the first decade of the arrival of the missionaries by various chiefs/chiefesses that were in power at that time. The Ali‘i banned the kapu in 1819; shortly thereafter the missionaries arrived (1820.)

“March 30th, 1820. – Memorable day – a day which brings us in full view of that dark pagan land so long the object of our most interested thoughts.… ‘land appears.’”

“When the watch at four was called, Honoree (Honoli‘i) came down saying, ‘Owhyhee sight!’ … A fair wind carried us by different parts of the island near enough to discern its verdure …. “

“Capt. B(lanchard) – thought it advisable to send ashore to inquire into the state of things, and where he might find the king. … Our hearts beat high, and each countenance spoke the deep interest felt as we crowded around our messengers at their return.”

“Tamaahmaah is dead! The government is settled in the hands of his son Keehoreeho-Krimokoo (Liholiho) is principal chief – the taboo system is no more – men and women eat together! the idol gods are burned!!” (Sybil Bingham Journal, March 30, 1820 – the day the Pioneer Company of missionaries arrived at Hawaiʻi.)

“April 4th. This morning, ten o’clock, having been 163 days on the bosom of the great deep, we anchored in the bay of Korooah (Kailua-Kona,) near the residence of Keehoreeho (Liholiho) the king.”

“My dear husband, with brother Thurston and Thomas, has gone on shore as heralds of the Prince of Peace and King of Kings, to have an interview, and transact business for their Master … How important the moment! …” (Sybil Bingham Journal, April 4, 1820 – the day the Pioneer Company of missionaries first landed at Kailua-Kona.)

Later, in a March 18, 1823 letter to the mission’s mainland headquarters, Liholiho acknowledged that his timing of breaking the centuries-old kapu just before the missionaries’ arrival was fortunate; he notes, “We had wooden deities before, during my father’s time.”

“In my time (1819,) I have abandoned wooden deities. It turns out my abandoning of them beforehand was appropriate, for Mr Bingham, Mr Thurston and all the teachers were arriving.”

In that same letter, Liholiho states, “We really desire the good teachings of Jesus Christ. What he has taught all of us is excellent indeed and we have finally become learned. We were shown compassion by Jehovah, who sent Mr. Bingham and Mr. Thurston and all the teachers. And they dwelled with us here and our lands have become enlightened.”

“It is through our father that I may greet all of you. Jesus Christ was good in speaking to you, saying to you all, ‘Go and teach throughout the islands, and preach the good word of salvation.’” (Liholiho to ABCFM, March 18, 1823; Ali‘i Letters Collection, Mission Houses)

Shortly after (November 8, 1823,) Kealiʻiahonui, an adopted son of Kaumualiʻi, the last king of Kauai, sent a letter to Jeremiah Evarts, an early leader of the American Board of Commissioners of Foreign Missions (ABCFM.)

“Here is my word to you. I appreciate you for your generosity towards us in sending teachers of the word of Jesus Christ, being what will enlighten us here. They are very good at educating us in the virtuous ways that allow us to reach heaven, the finest place.”

“Not all people here on Oahu are learning the good word of salvation. Eventually the right time may come when all people of these unenlightened lands will learn the word of Jesus Christ.” (Kealiʻiahonui to Evarts, November 8, 1823; Ali‘i Letters Collection, Mission Houses)

A few years later, when Kamehameha III began his rule, Kalanimōku wrote a letter to Evarts. Kalanimōku states, “Love to you for sending over the missionaries and the word of God to us so that we know the good word of God. We observe the good word of God and we want the good word of God, Jehovah, our great lord in heaven. It is he who fashioned us well.”

“We all want the word of God and all the chiefs desire the good word of God. We have seen the righteous word at this time. We are repenting for our past faults. … That previous, ancient heart is ended, along with that former king of ours. … We regard the good word of our great God.” (Kalanimōku to Evarts, April 10, 1826; Ali‘i Letters Collection, Mission Houses)

Kalanimōku was a trusted advisor of Kamehameha I. During the travels of Liholiho and Kamāmalu to Great Britain, he co-ruled with Kaʻahumanu, maintaining a leadership role during the first reigning years of the new king, Liholiho’s younger brother, Kauikeaouli.

Nāmāhāna Piʻia, a high ranking chiefess, was a wife of Kamehameha I and daughter of Keʻeaumoku; she was also Kaʻahumanu’s sister. Nāmāhāna was an early convert to Christianity and wife of Gideon Laʻanui, another early supporter of the missionizing effort.

Her March 12, 1828 to Evarts states, “I am informing you that the holy word of Christ, his laws and all his good practices are being taught. We have obtained some small portions, but have gained no more. The desire of my heart moves day and night to ask him that my spirit attain eternal life in heaven.”

“My wishes, my affection, my heart, and my intention, I have bundled them securely and submitted them to him; his words and his laws are what I follow in my heart …”

“… that my house be populated with his powerful spirit, his eternal love, his true goodness and his patience that all of us from where the sun rises to where it sets be saved by him.” (Nāmāhāna to Evarts, March 12, 1828; Ali‘i Letters Collection, Mission Houses)

John Papa ʻĪʻī began his service in the royal court when he served as an attendant to Liholiho, Kamehameha II. ʻĪʻī later became a trusted advisor and chief in the court of Kauikeaouli (Kamehameha III) and continued to serve the sovereigns of Hawaiʻi until his death in 1870.

On April 14, 1828, ‘Ī‘ī wrote to Bingham, wherein he states, “Here is (a) message to the two of you, Ka‘awaloa is good, there is decorum, wisdom, strength, and proper care, but it is only the two chiefs, their retainers and some other people. On the Sabbath, however, many people are there on that day.”

“I give my salutations to you two there, and to Mr. Chamberlain, Mr. Goodrich and the printers. Beloved is our work. I proceed, thoughtful of our efforts. Do extend my regards to the visitors.”

“God has protected them with grace and God has watched over all of you along with us here in this land of darkness. Deep regards for you folks who see all those who come there. We all love Jesus Christ, our Lord of salvation.” (‘Ī‘ī to Bingham, April 14, 1828; Ali‘i Letters Collection, Mission Houses)

Hewahewa was a kahuna (priest) of Kamehameha I who participated in the overturning of the kapu system under Liholiho, Kamehameha II. On July 27 1830, he wrote a letter to Levi Chamberlain, the superintendent of secular affairs for the mission and a missionary teacher. At the time of this letter, Hewahewa had converted to Christianity and was living in Lahaina, Maui.

“Greetings to you, Mr. Chamberlain, and Mrs. Chamberlain, This is my short message to you. I again testify to you about the grace God bestows upon me as I go on.”

“I walk in fear and awe of God for the wrongs of my heart, for he is the one who knows me. The love of the son of God is true indeed. It is of my own volition that I tell this to you. Regards to all the church members there.” (Hewahewa to Chamberlain, July 27, 1830; Ali‘i Letters Collection, Mission Houses)

Here’s a link to these and other letters from Ali‘i, written in their hand. With the Hawaiian letters are transcription and translation – this are part of the Ali‘i Letters Collection at Mission Houses:
http://hmha.missionhouses.org/collections/show/178

Related to that, here is an audio of Puakea Nogelmeier’s presentation at Mission Houses related to the translation project he worked on associated with letters from the ali‘i to missionaries. In it he noted many believe the missionaries “just kind of came in and took over. They got off the boat and said ‘stop dancing,’ ‘put on clothes,’ don’t sleep around.’” … “And it’s so not the case ….”

The preview image shows the closing of the letter from Liholiho to the ABCFM on March 23, 1823. It says, “Deep regards to all of you. May we have salvation through Jehovah and Jesus Christ our Lord. Tamehameha King of Hawaiʻi”

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Liholiho to ABCFM, March 18, 1823-1

Liholiho to ABCFM, March 18, 1823-2

Kalanimoku to Jeremiah Evarts (ABCFM)-March 16, 1825-1

Kalanimoku to Jeremiah Evarts (ABCFM)-March 16, 1825-2

Kalanimoku to Jeremiah Evarts (ABCFM)-March 16, 1825-3

Namahana to Jeremiah Evarts (ABCFM)-March 12, 1828-1

Namahana to Jeremiah Evarts (ABCFM)-March 12, 1828-2

John Ii to Hiram Bingham, April 16, 1828

Kealiiahonui to Jeremiah Evarts, November 8, 1823

Hewahewa to Levi CHamberlain, July 27, 1830

September 25, 2016 by Peter T Young 1 Comment

Windows into a Time

Puakea Nogelmeier gave a talk at Mission Houses related to the translation project he worked on associated with letters from the ali‘i to missionaries. The following is a transcript of portions of his talk. He speaks of the missionaries and the ali‘i and their relationship ….

“The missionary effort is more successful in Hawaii than probably anywhere in the world, in the impact that it has on the character and the form of a nation. And so, that history is incredible; but history gets so blurry …”

“The missionary success cover decades and decades becomes sort of this huge force where people feel like the missionaries got off the boat barking orders … where they just kind of came in and took over. They got off the boat and said ‘stop dancing,’ ‘put on clothes,’ don’t sleep around.’”

“And it’s so not the case ….”

“The missionaries arrived here, and they’re a really remarkable bunch of people. They are scholars, they have got a dignity that goes with religious enterprise that the Hawaiians recognized immediately. …”

“The Hawaiians had been playing with the rest of the world for forty-years by the time the missionaries came here. The missionaries are not the first to the buffet and most people had messed up the food already.”

“And the missionaries, that first bunch on the Thaddeus almost didn’t get to land. I am sure many of you know the story that Kamehameha had said, ‘yes send missionaries from England,’ so when they arrived from America, his son almost said, ‘no, we’ll wait for the pizza we ordered … this isn’t the group we asked for.’”

“But, they end up staying and the impact is immediate. They are the first outside group that doesn’t want to take advantage of you, one way or the other, get ahold of their goods, their food, or your daughter.”

“They cowered three really important things; they come with a set of skills that Hawaiians are really impressed with. Literacy, they had been waiting for it for forty years, basically. And so for forty years Hawaiians wanted everything on every ship that came. And they could get it; it was pretty easy to get. Two pigs and … a place to live, you could trade for almost anything.”

“But, they couldn’t get literacy. It was intangible, they wanted to learn to read and write, and there is proof they did. Kamehameha sets up a school for his sons in 1810. It doesn’t work very well because (his sons) aren’t particularly good students. So it lasts for only about a week or two.”

“Kamehameha tries, he signs his name to letters … they wanted, but nobody can really settle it down.”

“The missionaries were the first group of a scholarly background, but they also had the patience and endurance. So that’s part of the skill sets. … That’s really the more important things that are attracted first.”

“But the second thing is they are pono.”

“They have an interaction that is intentionally not taking advantage. It’s not crude. They don’t get drunk and throw up on the street … and they don’t take advantage and they don’t make a profit. So that pono actually is more attractive than religion.”

“They start in on the skill set and the pono, and those two that lead Hawaiians into religion.”

“But I have students who say the missionaries brainwashed the Hawaiians. Well then, how dumb were the Hawaiians?”

“This project really opens up the move from learning to read and write, which was really a big gun, and advancing the pono, which is the new sort of virtue – that everybody should be held to a standard. That led Hawaiians on a one-by-one.”

“This is not a brainwashing; it’s, as people bought in, they became Christian.”

“Not all of them did. You’ll notice that in 1840, twenty years into the project, the missionaries are still complaining about all the people who didn’t convert. So, if it was a brainwashing effort, it wasn’t that effective.”

“But, reading and writing starts immediately. And, of course, the missionaries can only teach in English. So they are teaching English reading and writing. We’re still playing with trying to open up that little window; there’s a very short window of probably a couple of months where those who have learned to read and write in English suddenly start to … write Hawaiian.…”

“The remarkable success here is that Hawaiians are given a new technology and what they started to put out in writing, they are transitioning from a … very sophisticated stone age culture into a very, very modern world. And now they’re empowered to write all that, and document it.”

“So the first ones who knew how to write are writing down history that had been held orally for hundreds of years. And then, writing becomes a national endeavor.…”

“Hawaii becomes more literate than America or England because the two things, actually Liholiho starts it Kauikeaouli takes it off and says ‘mine will be a nation of literacy.’ When he said that he could already read and write in both languages.”

“It’s not that he’s saying we should learn to read and write.’ He’s saying ‘let my people,’ and he made schools and he made teachers and he made a teachers’ college….”

“That notion that they appreciated the skill set and they appreciated the pono, and that led to appreciation of Christianity….”

An example is found in a letter written by Kalanimōku in 1826 to Hiram Bingham, in part, that letter translates to, “Greetings Mr Bingham. Here is my message to all of you, our missionary teachers.”

“I am telling you that I have not seen your wrong doing. If I had seen you to be wrong, I would tell you all. No, you must all be good.”

“Give us literacy and we will teach it. And, give us the word of God and we will heed it. Our women are prohibited, for we have learned the word of God.”

“Then foreigners come doing damage to our land. Foreigners of American and Britain. But don’t be angry, for we are to blame for you being faulted. And it is not you foreigners, the other foreigners.”

“Here’s my message according to the words of Jehovah, I have given my heart to God and my body and my spirit. I have devoted myself to the church and Jesus Christ.”

“Have a look at this letter of mine, Mr Bingham and company. And if you see it and wish to send my message on to America to our chief (President,) that is up to you. Greetings to the chief of America. Regards to you all, Kalanimōku.”

Here’s the audio of Puakea Nogelmeier’s presentation:

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Departure_of_the_Second_Company_from_the_American_Board_of_Commissioners_for_Foreign_Missions_to_Hawaii

Hiram Bingham I preaching to Queen at Waimea, Kauai, in 1826

The Mission Seminary at Lahainaluna on Maui in the 1830s

View of Hilo, Mauna Kea and Mauna Loa in the 1820s

View of Kealakekua Bay from the village of Kaʻawaloa in the 1820s

View of southern Oʻahu from ʻEwa in the 1820

Waimea, Kauai in the 1820s

Kawaiahao_Church_at_Honolulu_illustration-Bingham

September 17, 2016 by Peter T Young Leave a Comment

Kālaimoku

“(I)n the earliest times all the people were alii … it was only after the lapse of several generations that a division was made into commoners and chiefs” (Malo)

Kamakau noted, in early Hawaiʻi “The parents were masters over their own family group … No man was made chief over another.” Essentially, the extended family was the socio, biological, economic and political unit.

Because each ʻohana (family) was served by a parental haku (master, overseer) and each family was self-sufficient and capable of satisfying its own needs, there was no need for a hierarchal structure.

Kamakau states that there were no chiefs in the earliest period of settlement but that they came “several hundred years afterward … when men became numerous.”

As the population increased and wants and needs increased in variety and complexity (and it became too difficult to satisfy them with finite resources,) the need for chiefly rule became apparent.

The actual number of chiefs was few, but their retainers attached to the courts (advisors, konohiki, priests, warriors, etc) were many.

In addition to the expanded demand to provide food for the courts, commoners were also obliged to make new lines of products for the chiefs – feather cloaks, capes, helmets, images and ornaments.

Once King Kamehameha I gained control of the major Hawaiian Islands, he reestablished the ancestral custom of the ʻaha aliʻi (council of chiefs,) first to provide advice and ensure the proper governance of the islands without reliance on warfare.

The council of chiefs supervised the division and management of land, the management of fisheries, the sandalwood trade and the annual collection of taxes.

Kamehameha also appointed governors for each island, in recognition of the relative autonomy of each island in relation to local affairs and as an accommodation to the federated nature of the governance of the unified Kingdom.

The council provided a constraint on the power of the mōʻī (head of state) and was an early indicator of the democratic direction in which governance of the nation was moving. (MacKenzie)

There were two strong forces, or parties, in the government; one the kahunas, who attended to the idol-worship, the other the kālaimoku, or king’s chief councilor (counselor, prime minister, high official; to perform such office. Lit., manage island, (Ulukau.)) These two were the ones who controlled the government, and led its head, the king, as they thought best. (Malo)

The word kālaimoku related to the civil polity, or government, of the land. The government was supposed to have one body (kino.) As the body of a man is one, provided with a head, with hands, feet and numerous smaller members, so the government has many parts, but one organization. (Malo)

The kālaimoku’s manner of procedure was as follows: He first made secret inquiries of the keepers of the genealogies – poe kuauhau – and informed himself as to the pedigree of all the chiefs.

Because the kālaimoku believed that the king was to be compared to a house. A house indeed stands of itself, but its pa or stockade, is its defense. So it was with the king; the chiefs below him and the common people throughout the whole country were his defense.

Aliʻi nui would carefully consider the advice of his council, and would be hesitant to go against it. Kālaimoku and kahuna kiʻi played different roles in their process of governing.

The kālaimoku advised on the material processes of government: political affairs, war, and taking care of makaʻāinana; the kahuna kiʻi focused on the spiritual and metaphysical and was the aliʻi nui contact t the gods. (Beamer)

If the head of the government declined to follow their advice, the government went to another, on account of the fault of its head, that is the king. The high priest – kahuna o nā kiʻi – controlled the king in matters of religion – haipule- (He was keeper of the king’s conscience.)

The kālaimoku, chief councilor or prime minister, guided him in regulating the affairs of administration, and in all that related to the common people. (Malo)

The principal duties of the kālaimoku’s office were comprised under two heads; to look after the king’s interests and to look after the people’s interests. The one who filled the office of kālaimoku made it his first business to counsel the king in the regulation of these two departments. (Malo)

One thing which the kālaimoku impressed upon the king was to protect the property of the chiefs as well as that of the common people; not to rob them, not to appropriate wantonly the crops of the common people. (Malo)

The kālaimoku’s manner of procedure was as follows: He first made secret inquiries of the keepers of the genealogies – poe kuauhau – and informed himself as to the pedigree of all the chiefs.

There were two great reasons why a kālaimoku had superior ability as a counselor to others. In the first place, they were instructed in the traditional wisdom of former kālaimoku, and in the second place their whole lives were spent with kings.

When one king died, they lived with his successor until his death, and so on. Thus they became well acquainted with the methods adopted by different kings, also with those used by the kings of ancient times.

These kālaimoku were a class of people who did not care much for luxury and display, nor for distinction, wealth, or land. They had no desire for great rewards from the king. They were only intent on serving the king by their secret councils.

A notable Kālaimoku was Kalanimōkū was a trusted and loyal advisor to Kamehameha I, Liholiho (Kamehameha II) and Kauikeaouli (Kamehameha III.)

He adopted the name William Pitt, because of his great admiration for the British Prime Minister, William Pitt the Younger. He was frequently addressed as Mr. Pitt or Billy Pitt. (Lots of information here from Malo.)

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William Pitt Kalanimoku (c. 1768–1827) was a military and civil leader of the Kingdom of Hawaii-Pellion